and to think yourself like to the gods; and when you are with many, you ought not to call it crowd, nor trouble, nor uneasiness, but festival and assembly, and so accept all contentedly.

What then is the punishment of those who do not accept? It is to be what they are. Is any person dissatisfied with being alone? let him be alone. Is a man dissatisfied with his parents? let him be a bad son, and lament. Is he dissatisfied with his children? let him be a bad father. Cast him into prison. What prison? Where he is already, for he is there against his will; and where a man is against his will, there he is in prison. So Socrates was not in prison, for he was there willinglyMust my leg then be lamed? Wretch, do you then on account of one poor leg find fault with the world? Will you not willingly surrender it for the whole? Will you not withdraw from it? Will you not gladly part with it to him who gave it? And will you be vexed and discontented with the things established by Zeus, which he with the Moirae (fates) who were present and spinning the thread of your generation, defined and put in order? Know you not how small a part you are compared with the whole. I mean with respect to the body, for as to intelligence you are not inferior to the gods nor less; for the magnitude of intelligence is not measured by length nor yet by height, but by thoughts.7

Will you not then choose to place your good in that in which you are equal to the gods?-Wretch that I am to have such a father and mother.-What then, was it permitted to you to come forth and to select and to say: Let such a man at this moment unite with such a woman that I may be produced? It was not permitted, but it was a

"Et quota pars homo sit terrai totius unus." Lucret. vi. 652, and Antoninus, ii. 4.

The original is dóyuao, which the Latin translators render "decretis," and Mrs. Carter "principles." I don't understand either. I have rendered the word by thoughts," which is vague, but I can do no better. It was the Stoic doctrine that the human intelligence is a particle of the divine. Mrs. Carter names this "one of the Stoic extravagancies, arising from the notion that human souls were literally parts of the Deity." But this is hardly a correct representation of the Stoic doctrine.

necessity for your parents to exist first, and then for you to be begotten. Of what kind of parents? Of such as they were. Well then, since they are such as they are, is there no remedy given to you? Now if you did not know for what purpose you possess the faculty of vision, you would be unfortunate and wretched if you closed your eyes when colours were brought before them; but in that you possess greatness of soul and nobility of spirit for every event that may happen, and you know not that you possess them, are you not more unfortunate and wretched? Things are brought close to you which are proportionate to the power which you possess, but you turn away this power most particularly at the very time when you ought to maintain it open and discerning. Do you not rather thank the gods that they have allowed you to be above these things which they have not placed in your power, and have made you accountable only for those which are in your power? As to your parents, the gods have left you free from responsibility; and so with respect to your brothers, and your body, and possessions, and death and life. For what then have they made you responsible? For that which alone is in your power, the proper use of appearances. Why then do you draw on yourself the things for which you are not responsible? It is, indeed, a giving of trouble to yourself.

CHAPTER XIII.

HOW EVERYTHING MAY BE DONE ACCEPTABLY TO THE GODS.

WHEN some one asked, how may a man eat acceptably to the gods, he answered: If he can eat justly and contentedly, and with equanimity, and temperately and orderly, will it not be also acceptably to the gods? But when you have asked for warm water and the slave has not heard, or if he did hear has brought only tepid water, or he is not even found to be in the house, then not to be vexed or to burst

with passion, is not this acceptable to the gods?--How then shall a man endure such persons as this slave? Slave yourself, will you not bear with your own brother, who has Zeus for his progenitor, and is like a son from the same seeds and of the same descent from above? But if you have been put in any such higher place, will you immediately make yourself a tyrant? Will you not remember who you are, and whom you rule? that they are kinsmen, that they are brethren by nature, that they are the offspring of Zeus?1-But I have purchased them, and they have not purchased me. Do you see in what direction you are looking, that it is towards the earth, towards the pit, that it is towards these wretched laws of dead men?" but towards the laws of the gods you are not looking.

CHAPTER XIV.

THAT THE DEITY OVERSEES ALL THINGS.

WHEN a person asked him how a man could be convinced that all his actions are under the inspection of God, he answered, Do you not think that all things are united in one? I do, the person replied. Well, do you not think

1 Mrs. Carter compares Job xxxi. 15: "Did not he that made me in the womb make him (my man-servant)? And did not one fashion us in the womb?"

2 I suppose he means human laws, which have made one man a slave to another; and when he says "dead men," he may mean mortal men, as contrasted with the gods or God, who has made all men brothers.

1 Things appear to be separate, but there is a bond by which they are united. "All this that you see, wherein things divine and human are contained, is One: we are members of one large body" (Seneca, Ep. 95). "The universe is either a confusion, a mutual involution of things and a dispersion; or it is unity and order and providence" (Antoninus, vi. 10): also vii. 9, "all things are implicated with one another, and the bond is holy; and there is hardly any thing unconnected with any other thing." See also Cicero, De Nat. Deorum, ii, 7; and De Oratore, iii. 5.

that earthly things have a natural agreement and union 2 with heavenly things? I do. And how else so regularly as if by God's command, when He bids the plants to flower, do they flower? when He bids them to send forth shoots, do they shoot? when He bids them to produce fruit, how else do they produce fruit? when He bids the fruit to ripen, does it ripen? when again He bids them to cast down the fruits, how else do they cast them down? and when to shed the leaves, do they shed the leaves? and when He bids them to fold themselves up and to remain quiet and rest, how else do they remain quiet and rest? And how else at the growth and the wane of the moon, and at the approach and recession of the sun, are so great an alteration and change to the contrary seen in earthly things? But are plants and our bodies so bound up and united with the whole, and are not our souls much more? and our souls so bound up and in contact with God as parts of Him and portions of Him; and does not God perceive every motion of these parts as being his own motion connate with himself? Now are you able to think of the divine administration, and about all things divine, and at the same time also about human affairs, and to be moved by ten thousand things at the same time in your senses and in your understanding, and to assent to some, and to dissent from others, and again as to some things to suspend your judgment; and do you retain in your soul so many impressions from so many and various things, and being moved by them, do you fall upon notions similar to those first impressed, and do you retain numerous arts and the memories of ten thousand things; and is not God able to oversee all things, and to be present with all, and to receive from all a certain communication? And is the sun able to illuminate so large a part of the All, and to leave so little not illuminated, that part only which is occupied by the earth's shadow; and He who made the sun itself and makes it go round, being a small part of himself compared with the whole, cannot He perceive all things?

But I cannot, the man may reply, comprehend all these

2 The word is ovμmaleîv. Cicero (De Divin. ii. 69) translates σvp. Tábar by "continuatio conjunctioque naturae."

Compare Swedenborg, Angelic Wisdom, 349-356.

4

things at once. But who tells you that you have equal power with Zeus? Nevertheless he has placed by every man a guardian, every man's Daemon, to whom he has committed the care of the man, a guardian who never sleeps, is never deceived. For to what better and more careful guardian could He have intrusted each of us?5 When then you have shut the doors and made darkness within, remember never to say that you are alone, for you are not; but God is within, and your Daemon is within, and what need have they of light to see what you are doing? To this God you ought to swear an oath just as the soldiers do to Caesar. But they who are hired for pay swear to regard the safety of Caesar before all things; and you who have received so many and such great favours, will you not swear, or when you have sworn, will you not abide by your oath? And what shall you swear? Never to be disobedient, never to make any charges, never to find fault with any thing that he has given, and never unwillingly to do or to suffer any thing that is necessary. Is this oath like the soldier's oath? The soldiers swear not to prefer any man to Cæsar: in this oath men swear to honour themselves before all.6

4 Antoninus, v. 27: "Live with the gods. And he does live with the gods who constantly shows to them that his own soul is satisfied with that which is assigned to him, and that it does all that the Daemon wishes, which Zeus hath given to every man for his guardian and guide, a portion of himself. And this is every man's understanding and reason." Antoninus (iii. 5) names this Daemon "the god who is in thee." St. Paul (1 Cor. i. 3, 16) says, "Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you?" Even the poets use this form of expression

"Est Deus in nobis, agitante calescimus illo [ipso]:

Impetus hic sacrae semina mentis habet."-Ovid, 'Fasti.' vi L.

5 See Schweig.'s note on Tapadédwкev.

* See Schweig.'s note.